The Five Lamps Meeting at the Source, Scroll Five

昔有一僧參米胡。路逢一婆住庵。僧問。婆有眷屬否。曰。有。僧曰。在甚麼處。曰。山河大地。若草若木。皆是我眷屬。僧曰。婆莫作師姑來否。曰。汝見我是甚麼。僧曰。俗人。婆曰。汝不可是僧。僧曰。婆莫混濫佛法好。婆曰。你是男子。我是女人。豈曾混濫。

Long ago a monk went to call on Mihu, and on the road met an old woman living in a hut. The monk asked: 'Has the old woman any family?' She said: 'I have.' The monk said: 'Where are they?' She said: 'The mountains and rivers and the great earth, every grass and every tree, are all my family.' The monk asked: 'Has the old woman not become a nun, perhaps?' She said: 'What do you see me as?' The monk said: 'A lay person.' The old woman said: 'You cannot be a monk.' The monk said: 'Old woman, do not confuse the Buddha-dharma.' The old woman said: 'You are a man, I am a woman. How have I ever confused it?'

龐行婆。入鹿門寺設齋。維那請意旨。婆拈梳子插向髻後曰。迴向了也。便出去。

The lay woman Pang entered the Lumen Monastery to set out a vegetarian feast. The director of affairs asked her for her intention. The old woman picked up a comb, stuck it behind her bun, and said: 'The dedication is done.' She then went out.

溫州陳道婆。甞徧扣諸方名宿。後於長老山淨和尚語下發明。有偈曰。高坡平頂上。盡是採樵翁。人人盡懷刀斧意。不見山花映水紅。

Chen Daopo of Wenzhou called on famous worthies everywhere. Later she was awakened under the words of Elder Chan Master Jing of Mount Shan. She had a verse: 'On the high slope's level top, all are woodcutting old men. Every man harbours the mind of axe and bill, and none sees the mountain flowers reflected red in the water.'

昔有施主婦人入院。行眾僧隨年錢。僧曰。聖僧前著一分。婦人曰。聖僧年多少。僧無對(法眼代雲。心期滿處即知)。

Long ago a lay woman benefactor came into the monastery and distributed the annual money to the monks. A monk said: 'Set aside a share for the holy monk.' The woman said: 'How old is the holy monk?' The monk had no reply. (Fayan spoke in his place: 'When the mind's term is full, then you will know.')

青原下二世

Second generation below Qingyuan

石頭遷禪師法嗣

Heirs of Chan Master Qian of Shitou

荊州天皇道悟禪師

Chan Master Daowu of Tianhuang in Jingzhou

婺州東陽張氏子。神儀挺異。幼而生知。年十四。懇求出家。父母不聽。遂損減飲膳。日才一食。形體羸悴。父母不得已而許之。依明州大德披削。二十五詣杭州竹林寺具戒。精修梵行。推為勇猛。或風雨昏夜。宴坐丘塚。身心安靜。離諸怖畏。一日。遊餘杭。首謁徑山國一受心法。服勤五載。後參馬祖。重印前解。法無異說。依止二夏。乃謁石頭而致問曰。離卻定慧。以何法示人。頭曰。我這裡無奴婢。離箇甚麼。曰。如何明得。頭曰。汝還撮得虗空麼。曰。恁麼則不從。今日去也。頭曰。未審汝早晚從那邊來。曰。道悟不是那邊人。頭曰。我早知汝來處也。曰。師何以贓誣於人。頭曰。汝身見在。曰。雖然如是。畢竟如何示於後人。頭曰。汝道誰是後人。師從此頓悟。罄殫前二哲匠言下有所得心。後卜荊州當陽紫陵山。學徒駕肩接跡。都人士女。嚮風而至。時崇業寺上首以狀聞於連師。迎入城。郡之左有天皇寺。乃名藍也。因火而廢。主僧靈鑒將謀修復。乃曰。苟得悟禪師為化主。必能福我。乃中宵潛往哀請。肩舁而至。時江陵尹右僕射裴公稽首問法。致禮勤至。師素不迎送。客無貴賤。皆坐而揖之。裴公愈加歸向。由是石頭法道盛矣。師因龍潭問。從上相承底事如何。師曰。不是明汝來處不得。潭曰。這箇眼目。幾人具得。師曰。淺草易為長蘆。僧問。如何是玄妙之說。師曰。莫道我解佛法好。曰。爭奈學人疑滯何。師曰。何不問老僧。曰。即今問了也。師曰。去。不是汝存泊處。元和丁亥四月示疾。命弟子先期告終。至晦日大眾問疾。師驀召典座。座近前。師曰。會麼。曰。不會。師拈枕子拋於地上。即便告寂。壽六十。臘月三十五。以其年八月五日。塔於郡東(按景德傳燈錄稱。青原下出石頭遷。遷下出天皇悟。悟下出龍潭信。信下出德山鑒。鑒下出雪峰存。存下出雲門偃．玄沙備。

The master was a son of the Zhang family of Dongyang in Wuzhou. His bearing was outstanding and unusual, and he had innate knowledge from childhood. At fourteen he earnestly begged to leave home, but his parents would not consent; so he reduced his food and drink, eating only once a day, until his body grew thin and haggard, and his parents had no choice but to allow it. He was tonsured under the great worthy of Mingzhou. At twenty-five he went to the Bamboo Grove Monastery in Hangzhou and received full ordination. He cultivated the pure life with diligence and was reckoned courageous. Sometimes on dark, windy, rainy nights he would sit in meditation among the graves, his body and mind at peace, free of all fear. One day, roaming in Yuhang, he first paid homage to Guoyi of Jingshan and received the mind-dharma, serving him diligently for five years. Later he called on Mazu, who re-confirmed his earlier insight; there was no different teaching in the dharma. He stayed for two summer retreats. He then paid homage to Shitou and asked: 'Setting aside concentration and wisdom, by what dharma do you show people?' Shitou said: 'Here I have no slaves or servants — what is there to set aside?' [The master] said: 'How is one to understand it?' Shitou said: 'Can you grasp the void?' [The master] said: 'Then I will not follow that. Today I shall go.' Shitou said: 'I do not know when you came from over there.' [The master] said: 'Daowu is not a man from over there.' Shitou said: 'I knew long ago where you came from.' [The master] said: 'Why does the master falsely accuse a man of theft?' Shitou said: 'Your body is present right now.' [The master] said: 'Even so, after all, how do you show it to later generations?' Shitou said: 'Tell me, who are the later generations?' From this the master was suddenly awakened, and the mind he had gained under the words of the two wise masters he poured out and emptied altogether. Later he settled at Mount Ziling in Dangyang in Jingzhou, and students crowded shoulder to shoulder; the men and women of the city came at the news. At the time the head of the Chongye Monastery reported him in a document to the military commissioner (the base text has 'lian shi', 'shi' being an error for 'shuai'), who welcomed him into the city. To the left of the prefectural city was the Tianhuang Monastery, a famous shrine, which had fallen into ruin through fire. The resident monk Lingjian planned to restore it and said: 'If I can get Chan Master Wu as the master of transformation, he will surely bring blessing to me.' So at midnight he went secretly to plead tearfully, and brought him back by sedan chair. At the time the governor of Jiangling, the Right Vice-Director Pei, bowed his head and asked about the dharma, offering his respects with great diligence. The master had never been one to greet or see off guests; whether a guest was noble or base, he stayed seated and bowed with joined hands. Lord Pei turned to him all the more. From this Shitou's dharma-way flourished. Because Longtan asked: 'What is the matter transmitted from above?' the master said: 'It is not that I cannot make clear where you come from.' Tan said: 'This eye — how many people possess it?' The master said: 'In shallow grass it is easy to grow tall reeds.' A monk asked: 'What is the mysterious and wondrous teaching?' The master said: 'Do not say I understand the Buddha-dharma.' [The monk] said: 'What is to be done about the student's doubt and blockage?' The master said: 'Why not ask this old monk?' [The monk] said: 'I have asked just now.' The master said: 'Go. This is not where you abide.' In the fourth month of the dinghai year of Yuanhe he showed illness and told his disciples to announce his end in advance. On the last day of the month the assembly came to ask after him; the master suddenly called the director of the refectory. The director came forward. The master said: 'Do you understand?' He said: 'I do not.' The master picked up his pillow and threw it on the ground, and thereupon passed into stillness. He was sixty years old and had been a monk for thirty-five years. On the fifth day of the eighth month of that year his stupa was raised east of the prefecture. (Note: The Jingde Record of the Transmission of the Lamp states that below Qingyuan came Shitou Qian, below Qian came Tianhuang Wu, below Wu came Longtan Xin, below Xin came Deshan Jian, below Jian came Xuefeng Cun, and below Cun came Yunmen Yan and Xuansha Bei.)

備再傳為法眼益。皆謂雲門．法眼二宗來自青原石頭。雖二家兒孫。亦自謂青原石頭所自出。不知其差悞所從來久矣。道悟同時有二人。一住荊南城西天王寺。嗣馬祖。一住荊南城東天皇寺。嗣石頭。其下出龍潭信者。乃馬祖下天王道悟。非石頭下天皇道悟也。何以明之。按唐正議大夫戶部侍郎平章事荊南節度使丘玄素所撰天王道悟禪師碑雲。道悟。渚宮人。姓崔氏。子玉之後胤也。年十五依長沙寺曇翥律師出家。二十三詣嵩山受戒。三十參石頭頻沐指示。曾未投機。次謁忠國師。三十四與國師侍者應真南還謁馬祖。祖曰。識取自心本來是佛。不屬漸次。不假修持。體自如如。萬德圓滿。師於言下大悟。祖囑曰。汝若住持。莫離舊處。師蒙旨已。便返荊門。去郭不遠。結草為廬。後因節使顧問左右。申其端緒。節使親臨訪道。見其路隘。車馬難通。極自荒榛。曾未修削。覩茲發怒。令人擒師。拋於水中。旌斾才歸。乃見徧衙火發。內外烘燄。莫可近之。唯聞空中聲曰。我是天王神。我是天王神。節使迴心設拜。煙燄都息。宛然如初。遂往江邊。見師在水。都不濕衣。節使重伸懺悔迎請。在衙供養。於府西造寺。額號天王。師常雲。快活。快活。及臨終時。呌苦。苦。又云。閻羅王來取我也。院主問曰。和尚當時被節度使拋向水中。神色不動。如今何得恁麼地。師舉枕子云。汝道當時是。如今是。院主無對。便入滅。當元和三年戊子十月十三日也。年八十二。坐六十三夏。嗣法一人。曰崇信。即龍潭也。城東天皇道悟禪師者。協律郎符載撰碑。乃與景德傳燈合其碑雲。道悟。姓張氏。婺州東陽人。十四出家。依明州大德祝髮。二十五受戒於杭州竹林寺。初參國一。留五年。大曆十一年。隱於大梅山。建中初。謁江西馬祖。二年參石頭。乃大悟。遂隱當陽紫陵山。後於荊南城東有天皇廢寺。靈鑒請居之。

(The compiler continues:) Bei's heir in turn was Fayan Yi. It is commonly said that the Yunmen and Fayan lineages both come from Qingyuan and Shitou. Though the sons and grandsons of the two houses also claim to come from Qingyuan and Shitou, it is not known that this error has a long history. There were two men named Daowu at the same time: one lived at the Tianwang Monastery west of the city of Jingnan and was an heir of Mazu; the other lived at the Tianhuang Monastery east of the city of Jingnan and was an heir of Shitou. The one from whom Longtan Xin descended was Tianwang Daowu, heir of Mazu, not Tianhuang Daowu, heir of Shitou. How is this known? According to the Stele of Chan Master Tianwang Daowu composed by Qiu Xuansu, Grand Master for Proper Consultation, Vice Minister of Revenue, Grand Councillor, and military commissioner of Jingnan, of the Tang: Daowu was a man of Zhugong, surnamed Cui, a descendant of Cui Ziyu. At fifteen he left home under Vinaya Master Tanzhu of the Changsha Monastery. At twenty-three he went to Mount Song and received the precepts. At thirty he called on Shitou and, though repeatedly instructed, never quite hit the mark. He next paid homage to National Teacher Zhong. At thirty-four he returned south with Yingzhen, an attendant of the national teacher, and paid homage to Mazu. The patriarch said: 'Recognize your own mind — it is originally the Buddha. It does not belong to gradual stages, it needs no cultivation. Its essence is suchness itself, and the ten thousand virtues are complete in it.' The master was greatly awakened at these words. The patriarch instructed him: 'If you take up residence, do not leave your old place.' Having received the instruction, the master returned to Jingmen and built a thatched hut not far from the city. Later the military commissioner asked his attendants about him, and they told him how it had begun. The commissioner went in person to inquire after the Way and found the road narrow, hard for carriage and horse, overgrown with rank brush that had not been cleared. Seeing this he grew angry and had the master seized and thrown into the water. No sooner had the banners returned to the office than fire broke out all over it, blazing within and without, so that no one could come near, and a voice in the air was heard saying: 'I am the Deva King. I am the Deva King.' The commissioner repented, bowed, and the smoke and flames all died down, and all was as before. He then went to the river and saw the master in the water, his clothes not even wet. The commissioner repented anew, invited him back, supported him in his office, and built a monastery west of the prefecture, naming it Tianwang. The master often said: 'How delightful, how delightful.' As death approached he cried: 'Suffering, suffering.' He also said: 'King Yama has come to fetch me.' The monastery keeper asked: 'When the master was thrown into the water by the military commissioner, his countenance did not change. Why is it like this now?' The master lifted up his pillow and said: 'Which do you say was then, and which is now?' The keeper had no reply, and he entered extinction. It was the thirteenth day of the tenth month of the wuzi year, the third year of Yuanhe. He was eighty-two years old and had spent sixty-three summer retreats on the seat. He had one dharma heir named Chongxin, who was Longtan. As for Chan Master Daowu of Tianhuang east of the city, the stele composed by Fu Zai, Gentleman for the Harmonization of Pitch Pipes, agrees with the Jingde Record of the Transmission of the Lamp. His stele says: Daowu was surnamed Zhang, a man of Dongyang in Wuzhou. At fourteen he left home and was tonsured under the great worthy of Mingzhou. At twenty-five he received the precepts at the Bamboo Grove Monastery in Hangzhou. He first called on Guoyi and stayed five years. In the eleventh year of Dali he hid on Mount Damei. At the beginning of Jianzhong he paid homage to Mazu of Jiangxi. In the second year he called on Shitou and only then was greatly awakened. He then hid at Mount Ziling in Dangyang. Later, when there was a ruined Tianhuang Monastery east of the city of Jingnan, Lingjian asked him to reside there.

元和二年丁亥四月十三日。以背痛入滅。年六十。坐三十五夏。法嗣三人。曰慧真。曰文賷。曰幽閑。今荊南城東有天皇巷存焉。唐聞人歸登。撰南嶽讓禪師碑。列法孫數人於後。有天王道悟名。圭峰答裴相國宗趣狀。列馬祖法嗣六人。首曰江陵道悟。權德輿撰馬祖塔銘。載弟子慧海智藏等十一人。道悟其一也。又呂夏卿張無盡著書皆稱道悟嗣馬祖。宗門反以為悞。然佛國白續燈錄。敘雪竇顯為大寂九世孫。祖源通要錄中。收為馬祖之嗣。達觀頴以丘玄素碑證之。疑信相半。葢獨見丘玄素碑。而未見符載碑耳。今以二碑參合。則應以天皇道悟嗣石頭。以慧真．文責．幽閑嗣之。而於馬祖法嗣下增入天王道悟。以龍潭．崇信嗣之。始為不差悞矣)。

(The compiler continues:) On the thirteenth day of the fourth month of the dinghai year, the second year of Yuanhe, he entered extinction from a pain in his back. He was sixty years old and had spent thirty-five summer retreats on the seat. He had three dharma heirs: Huizhen, Wenji, and Youxian. Even now east of the city of Jingnan there is still a Tianhuang Lane. The Tang writer Gui Deng composed a stele for Chan Master Rang of Nanyue and listed several dharma grandsons after him, among them the name Tianwang Daowu. Guifeng, answering Chancellor Pei's letter on the purport of the school, listed six dharma heirs of Mazu, the first being Daowu of Jiangling. Quan Deyu composed Mazu's stupa inscription, which records eleven disciples including Huihai and Zhizang, and Daowu is one of them. Moreover Lü Xiaqing and Zhang Wujin, in their books, both state that Daowu was an heir of Mazu. The school has taken this to be an error. Yet Foguo Bai's Continued Record of the Lamp describes Xuedou Xian as the ninth-generation descendant of Daji, and the Zuyuan Tongyao Lu includes him as an heir of Mazu. Daguan Ying used Qiu Xuansu's stele to prove it, but was half doubting and half believing. It is probably that he saw only Qiu Xuansu's stele and did not see Fu Zai's stele. If we now compare the two steles, then Tianhuang Daowu should be taken as an heir of Shitou, with Huizhen, Wenji, and Youxian as his heirs; and among Mazu's dharma heirs there should be added Tianwang Daowu, with Longtan Chongxin as his heir. Only then is there no error.)

青原下三世

Third generation below Qingyuan

天皇悟禪師法嗣

Heirs of Chan Master Wu of Tianhuang

澧州龍潭崇信禪師

Chan Master Chongxin of Longtan in Lizhou

渚宮人也。其家賣餅。師少而英異。初悟和尚為靈鑒潛請居天皇寺。人莫之測。師家於寺巷。常日以十餅饋之。天皇受之。每食畢。常留一餅曰。吾惠汝以蔭子孫。師一日自唸曰。餅是我持去。何以返遺我邪。其別有旨乎。遂造而問焉。皇曰。是汝持來。復汝何咎。師聞之。頗曉玄旨。因投出家。皇曰。汝昔崇福善。今信吾言。可名崇信。由是服勤左右。一日問曰。某自到來。不蒙指示心要。皇曰。自汝到來。吾未甞不指汝心要。師曰。何處指示。皇曰。汝擎茶來。吾為汝接。汝行食來。吾為汝受。汝和南時。吾便低首。何處不指示心要。師低頭良久。皇曰。見則直下便見。擬思即差。師當下開解。復問。如何保任。皇曰。任性逍遙。隨緣放曠。但盡凡心。別無聖解。師後詣澧陽龍潭棲止。僧問。髻中珠誰人得。師曰。不賞玩者得。曰。安著何處。師曰。有處即道來。有尼問。如何得為僧去。師曰。作尼來多少時也。曰。還有為僧時也無。師曰。汝即今是甚麼。曰。現是尼身。何得不識。師曰。誰識汝。李翱刺史問。如何是真如般若。師曰。我無真如般若。李曰。幸遇和尚。師曰。此猶是分外之言。

He was a man of Zhugong. His family sold cakes. The master was young and outstanding. At first, when the monk Wu was secretly invited by Lingjian to reside at the Tianhuang Monastery, no one could fathom him. The master's home was in the lane by the monastery, and every day he presented ten cakes. Tianhuang accepted them, and after each meal he always kept one cake back, saying: 'I give it to you to shade your sons and grandsons.' One day the master thought to himself: 'The cakes are brought by me — why does he give one back to me? Can there be some other meaning?' So he went to the gate and asked. Huang said: 'It is you who brought them; what fault is there in returning one to you?' Hearing this the master understood something of the mysterious purport, and so he left home under him. Huang said: 'You formerly revered blessing and goodness, and now you believe my words; you may be named Chongxin, Revering Faith.' From then on he served at his side. One day he asked: 'Since I arrived, I have not received instruction in the essentials of mind.' Huang said: 'Since you arrived, I have never failed to point out to you the essentials of mind.' The master said: 'Where have you pointed them out?' Huang said: 'You bring me tea and I take it for you. You bring me food and I receive it for you. When you greet me with joined hands I bow my head. Where have I not pointed out the essentials of mind?' The master bowed his head and stood a long while. Huang said: 'If you see, you see it directly. As soon as you think, you miss it.' At that the master was immediately enlightened. He asked again: 'How is one to preserve it?' Huang said: 'Let your nature rove free and easy, follow conditions and be open and vast. Just exhaust the ordinary mind — there is no other sagely understanding.' The master later went to Longtan in Liyang and settled there. A monk asked: 'Who obtains the pearl in the topknot?' The master said: 'The one who does not prize it obtains it.' [The monk] said: 'Where is it placed?' The master said: 'If there is a place, say it.' A nun asked: 'How does one become a monk?' The master said: 'How long have you been a nun?' [She] said: 'Is there still a time when one becomes a monk?' The master said: 'What are you right now?' She said: 'I am presently a nun's body — how can you not recognize it?' The master said: 'Who recognizes you?' The prefect Li Ao asked: 'What is true suchness and prajna?' The master said: 'I have no true suchness and prajna.' Li said: 'It is my good fortune to meet the master.' The master said: 'That is still a remark beyond the mark.'

青原下四世

Fourth generation below Qingyuan

龍潭信禪師法嗣

Heirs of Chan Master Xin of Longtan

鼎州德山宣鑒禪師

Chan Master Xuanjian of Deshan in Dingzhou

簡州周氏子。丱歲出家。依年受具。精究律藏。於性相諸經。貫通旨趣。常講金剛般若。時謂之周金剛。甞謂同學曰。一毛吞海。海性無虧。纖芥投鋒。鋒利不動。學與無學。唯我知焉。後聞南方禪席頗盛。師氣不平。乃曰。出家兒千劫學佛威儀。萬劫學佛細行。不得成佛。南方魔子敢言直指人心。見性成佛。我當摟其窟穴。滅其種類。以報佛恩。遂擔青龍疏鈔出蜀。至澧陽路上。見一婆子賣餅。因息肩買餅點心。婆指擔曰。這箇是甚麼文字。師曰。青龍䟽鈔。婆曰。講何經。師曰。金剛經。婆曰。我有一問。你若答得。施與點心。若答不得。且別處去。金剛經道。過去心不可得。現在心不可得。未來心不可得。未審上座點那箇心。師無語。遂往龍潭。至法堂曰。久嚮龍潭。及乎到來。潭又不見。龍又不現。潭引身曰。子親到龍潭。師無語。遂棲止焉。一夕侍立次。潭曰。更深何不下去。師珍重便出。卻回曰。外面黑。潭點紙燭度與師。師擬接。潭復吹滅。師於此大悟。便禮拜。潭曰。子見箇甚麼。師曰。從今向去。更不疑天下老和尚舌頭也。至來日。龍潭陞座。謂眾曰。可中有箇漢。牙如劒樹。口似血盆。一棒打不回頭。他時向孤峰頂上。立吾道去在。師將疏鈔堆法堂前。舉火炬曰。窮諸玄辯。若一毫置於太虗。竭世樞機。似一滴投於巨壑。遂焚之。於是禮辭。直抵溈山。挾複子上法堂。從西過東。從東過西。顧視方丈曰。有麼。有麼。山坐次。殊不顧眄。師曰。無。無。便出至門首。乃曰。雖然如此。也不得草草。遂具威儀。再入相見。才跨門。提起坐具曰。和尚。山擬取拂子。師便喝。拂袖而出。溈山至晚問首座。今日新到在否。座曰。當時背卻法堂。著草鞋出去也。山曰。此子已後向孤峰頂上盤結草菴。呵佛罵祖去在。師住澧陽三十年。屬唐武宗廢教。避難於獨浮山之石室。大中初。

He was a son of the Zhou family of Jianzhou. He left home in childhood and received full ordination in due course. He studied the vinaya canon with care, and penetrated the purport of the sutras of nature and marks. He often lectured on the Diamond Prajna, and people of the time called him Zhou Jingang, Zhou the Diamond. He once said to a fellow student: 'A single hair swallows the sea, and the sea's nature loses nothing. A tiny mustard seed is placed on a blade's point, and the blade's sharpness does not move. Learning and non-learning — I alone know them.' Later he heard that the Chan seats in the south were flourishing greatly, and the master's spirit was not at peace. He said: 'One who has left home studies the Buddha's dignity for a thousand kalpas and the Buddha's fine conduct for ten thousand kalpas, and still cannot become a Buddha. Those devil's sons of the south dare to say that one should point directly at the human mind and see one's nature and become a Buddha. I shall go pull down their dens and wipe out their kind to repay the Buddha's grace.' So he shouldered his Qinglong Subcommentary and left Shu. On the road at Liyang he saw an old woman selling cakes, so he put down his load and bought a cake for a meal. The old woman pointed at his load and said: 'What writing is this?' The master said: 'The Qinglong Subcommentary.' The old woman said: 'What sutra does it expound?' The master said: 'The Diamond Sutra.' The old woman said: 'I have a question. If you can answer it, I will give you the cake. If you cannot, go elsewhere. The Diamond Sutra says: The mind of the past cannot be grasped, the mind of the present cannot be grasped, the mind of the future cannot be grasped. I wonder which mind the senior monk means to refresh?' The master was speechless. He then went to Longtan. Arriving at the dharma hall, he said: 'I have long heard of Longtan, but now that I have arrived, the pool is not seen and the dragon does not appear.' Tan drew himself up and said: 'You have personally arrived at Longtan.' The master was speechless, and so he settled there. One evening, as he stood in attendance, Tan said: 'It is late — why do you not go down?' The master said 'Take care', and went out, then came back and said: 'It is dark outside.' Tan lit a paper candle and handed it to the master. The master was about to take it, and Tan blew it out. At this the master was greatly awakened and bowed. Tan said: 'What have you seen?' The master said: 'From now on I will never again doubt the tongues of the old monks under heaven.' The next day Longtan ascended the seat and said to the assembly: 'Among you there is a fellow with teeth like a sword forest and a mouth like a blood basin; strike him with a staff and he will not turn his head. In time he will go to the summit of a lone peak and establish my Way there.' The master piled his subcommentary before the dharma hall, lifted up a torch, and said: 'Exhausting all mysterious disputation is like placing a hair in the vast void. Draining the world's pivots and mechanisms is like casting a drop into a great gulf.' He then burned it. He then took his leave with bows and went straight to Weishan. Carrying his bundle, he entered the dharma hall, went from west to east and east to west, looked at the abbot's quarters, and said: 'Is there anyone, is there anyone?' Weishan sat there and did not deign to glance at him. The master said: 'No, no.' He went out to the doorway and said: 'Even so, one should not be careless.' So he composed himself with full dignity and entered again to meet him. As soon as he crossed the threshold he lifted his sitting cloth and said: 'Master!' Weishan was about to pick up his whisk, and the master shouted, shook out his sleeves, and went out. In the evening Weishan asked the first seat: 'Is the newcomer still here today?' The seat said: 'At the time he turned his back on the dharma hall and went out in his straw sandals.' Shan said: 'This fellow will later coil up a thatched hut on a lone peak's summit and scold the Buddhas and revile the patriarchs.' The master resided in Liyang for thirty years. When Emperor Wuzong of the Tang abolished the teaching, he took refuge in a stone chamber on Mount Dufu. In the early Dazhong era,

武陵太守薛廷望再崇德山精舍。號古德禪院。將訪求哲匠住持。聆師道行。屢請不下山。廷望乃設詭計。遣吏以茶鹽誣之。言犯禁法。取師入州。瞻禮。堅請居之。大闡宗風。上堂。若也於己無事。則勿妄求。妄求而得。亦非得也。汝但無事於心。無心於事。則虗而靈。空而妙。若毛端許。言之本末者。皆為自欺。何故。毫氂繫念。三塗業因。瞥爾情生。萬劫羈鎻。聖名凡號。盡是虗聲。殊相劣形。皆為幻色。汝欲求之。得無累乎。及其厭之。又成大患。終而無益。小參示眾曰。今夜不答話。問話者三十棒。時有僧出禮拜。師便打。僧曰。某甲話也未問。和尚因甚麼打某甲。師曰。汝是甚麼處人。曰。新羅人。師曰。未跨船舷。好與三十棒(法眼雲。大小德山話作兩橛。玄覺雲。叢林中喚作隔下語。且從祇如德山道。問話者三十棒。意作麼生)。僧參。師問維那。今日幾人新到。曰。八人。師曰。喚來。一時生按著。龍牙問。學人仗鏌鎁劒擬取師頭時如何。師引頸近前。曰。㘞(法眼別雲。汝向甚麼處下手)。牙曰。頭落也。師呵呵大笑。牙後到洞山。舉前話。山曰。德山道甚麼。牙曰。德山無語。洞曰。莫道無語。且將德山落底頭呈似老僧看。牙方省。便懺謝。有僧舉似師。師曰。洞山老人不識好惡。這漢死來多少時。救得有甚麼用處。僧問。如何是菩提。師打曰。出去。莫向這裡屙。問。如何是佛。師曰。佛是西天老比丘。雪峰問。從上宗乘。學人還有分也無。師打一棒曰。道甚麼。曰。不會。至明日請益。師曰。我宗無語句。實無一法與人。峰因此有省。巖頭聞之曰。德山老人一條脊梁骨硬似鐵。抝不折。然雖如此。於唱教門中。猶較些子(保福問招慶。祇如巖頭出世。有何言教過於德山。便恁麼道。慶雲。汝不見巖頭道。如人學射。久久方中。福雲。中後如何。慶雲。展闍黎。莫不識痛癢。福雲。

(Continuing:) The prefect of Wuling, Xue Tingwang, restored the Deshan retreat and named it the Gude Chan Cloister, and sought a wise master to reside there. Hearing of the master's practice of the Way, he invited him repeatedly, but he would not come down from the mountain. Tingwang then set a trap: he sent an official to frame him over tea and salt, saying he had violated the prohibition laws, and had the master taken into the prefecture. After paying him reverence, he earnestly asked him to reside there. The master greatly spread the school's style. He ascended the hall: 'If you have no business of your own, then do not seek wildly. What is got by wild seeking is still not getting. Just have no business in your mind and no mind in your business, and then you will be empty and spiritual, void and wondrous. Anyone who speaks of the beginning and end of things by so much as a hair's tip is deceiving himself. Why? A thought tied to a hair's breadth is the karmic cause of the three evil paths. A feeling arising in a flash is a fetter for ten thousand kalpas. The names of sage and ordinary are all empty sounds. Extraordinary marks and inferior forms are all illusory colour. If you seek them, will you not be burdened? And when you weary of them, that becomes a great calamity. In the end there is no benefit.' At a minor gathering he addressed the assembly: 'Tonight I will not answer questions. Whoever asks a question gets thirty blows.' At that a monk came forward and bowed, and the master struck him. The monk said: 'I have not even asked a question — why does the master strike me?' The master said: 'Where are you from?' He said: 'A man of Silla.' The master said: 'Before you crossed the boat's gunwale, you deserved thirty blows.' (Fayan said: 'Deshan, great or small, splits his words into two halves.' Xuanjue said: 'In the monastery this is called a phrase that cuts off. Let that be. Tell me, what was Deshan's meaning when he said that whoever asks a question gets thirty blows?') A monk came to call. The master asked the director of affairs: 'How many newcomers are there today?' He said: 'Eight.' The master said: 'Call them, and I will press them all down alive.' Longya asked: 'What about when a student brandishes a Moye sword to take the master's head?' The master stretched out his neck and came forward, saying: 'Hey.' (Fayan said differently: 'Where will you strike?') Ya said: 'The head has fallen.' The master laughed heartily. Later Ya went to Dongshan and brought up the earlier words. Shan said: 'What did Deshan say?' Ya said: 'Deshan said nothing.' Dongshan said: 'Do not say he said nothing. Just bring me the head that fell from Deshan and show it to this old monk.' Ya then awoke, and repented. A monk brought this up to the master. The master said: 'Old man Dongshan does not know good from bad. How long has this fellow been dead? What use is it to save him?' A monk asked: 'What is bodhi?' The master struck him and said: 'Get out. Do not relieve yourself here.' [A monk] asked: 'What is the Buddha?' The master said: 'The Buddha is an old monk of the Western Heaven.' Xuefeng asked: 'In the patriarchal teaching handed down from above, has a student any share?' The master gave him a blow with his staff and said: 'What are you saying?' [Feng] said: 'I do not understand.' The next day he asked for instruction. The master said: 'My school has no phrases; truly there is not a single dharma to give to anyone.' Feng was awakened by this. Yantou heard of it and said: 'Old man Deshan's backbone is hard as iron and cannot be bent. Yet even so, in the gate of proclaiming the teaching he is still a notch short.' (Baofu asked Zhaoqing: 'When Yantou appeared in the world, what teaching did he have that surpassed Deshan, that he spoke like this?' Qing said: 'Have you not heard Yantou say: it is like a man learning archery — after a long time he hits.' Fu said: 'What about after hitting?' Qing said: 'Zhan, Acharya, can it be you do not know ache or itch?' Fu said:

和尚今日非唯舉話。慶雲。展闍黎是甚麼心行。明招雲。大小招慶。錯下名言)。示眾曰。道得也三十棒。道不得也三十棒。臨濟聞得。謂洛浦曰。汝去問他。道得為甚麼也三十棒。待伊打汝。接住棒送一送。看伊作麼生。浦如教而問。師便打。浦接住送一送。師便歸方丈。浦回舉似臨濟。濟曰。我從來疑著這漢。雖然如是。你還識德山麼。浦擬議。濟便打(巖頭雲。德山老人尋常秖據一條白棒。佛來亦打。祖來亦打。爭奈較些子。東禪齊雲。祇如臨濟道。我從前疑著這漢。是肯底語。不肯底語。為當別有道理。試斷看)。上堂。問即有過。不問猶乖。有僧出禮拜。師便打。僧曰。某甲始禮拜。為甚麼便打。師曰。待汝開口。堪作甚麼。師令侍者喚義存(即雪峰也)。存上來。師曰。我自喚義存。汝又來作甚麼。存無對。上堂。我先祖見處即不然。這裡無祖無佛。達磨是老臊胡。釋迦老子是乾屎橛。文殊普賢是擔屎漢。等覺妙覺是破執凡夫。菩提涅槃是繫驢橛。十二分教是鬼神簿．拭瘡疣紙。四果三賢．初心十地是守古塚鬼。自救不了。有僧相看。乃近前作相撲勢。師曰。與麼無禮。合吃山僧手裡棒。僧拂袖便行。師曰。饒汝如是。也祇得一半。僧轉身便喝。師打曰。須是我打你始得。曰。諸方有明眼人在。師曰。天然有眼。僧擘開眼曰。貓。便出。師曰。黃河三千年一度清。師見僧來。乃閉門。其僧敲門。師曰。阿誰。曰。師子兒。師乃開門。僧禮拜。師騎僧項曰。這畜生甚處去來。雪峰問。南泉斬貓兒。意旨如何。師乃打趂。卻喚曰。會麼。峰曰。不會。師曰。我恁麼老婆心。也不會。僧問。凡聖相去多少。師便喝。師因疾。僧問。還有不病者也無。師曰。有。曰。如何是不病者。師曰。阿㖿。阿㖿。師復告眾曰。捫空追響。勞汝心神。夢覺覺非。竟有何事。言訖。安坐而化。

(Continuing:) 'The master today did not merely bring up a phrase.' Qing said: 'Zhan, Acharya, what sort of mind is this?' Mingzhao said: 'Zhaoqing, great or small, has made a wrong pronouncement.' ) He addressed the assembly: 'Speak it and you get thirty blows; do not speak it and you get thirty blows.' Linji heard of this and said to Luopu: 'Go and ask him why one who speaks it also gets thirty blows. When he strikes you, catch the staff and push it back, and see what he does.' Pu did as instructed and asked. The master struck him. Pu caught the staff and pushed it back. The master then returned to the abbot's quarters. Pu went back and told Linji. Ji said: 'I have always been suspicious of this fellow. Even so, do you recognize Deshan?' As Pu hesitated, Ji struck him. (Yantou said: 'Old man Deshan ordinarily relies on just one bare staff: when a Buddha comes he strikes, when a patriarch comes he strikes. Yet he is still a notch short.' Dongchan Qi said: 'As for Linji's saying 'I have always been suspicious of this fellow', is it a word of approval or of disapproval, or is there some other principle? Try to decide.') He ascended the hall: 'To ask is already a fault; not to ask is still to stray.' A monk came forward and bowed, and the master struck him. The monk said: 'I have only just bowed — why do you strike me?' The master said: 'What use would you be once you opened your mouth?' The master told an attendant to call Yicun, that is Xuefeng. Cun came up. The master said: 'I called Yicun myself — what have you come for?' Cun had no reply. He ascended the hall: 'The view of my patriarchal predecessors was not like this. Here there is no patriarch and no Buddha. Bodhidharma is an old stinking barbarian; Shakyamuni is a dried shit stick; Manjushri and Samantabhadra are dung carriers; the equal-enlightenment and wondrous-enlightenment ones are ordinary men who cling to views; bodhi and nirvana are stakes to tie donkeys to; the twelve divisions of the teaching are ghost ledgers and paper for wiping sores; the four fruits and three worthy stages, the beginner's mind and the ten grounds, are ghosts guarding old tombs who cannot save themselves.' A monk came to look at him and then came forward with a wrestling stance. The master said: 'Such rudeness deserves the staff in this mountain monk's hand.' The monk shook out his sleeves and started to go. The master said: 'Even so, you have only half.' The monk turned around and shouted. The master struck him and said: 'It must be I who strike you before it counts.' [The monk] said: 'There are clear-eyed men in every quarter.' The master said: 'Naturally there are eyes.' The monk opened his eyes wide and said: 'Cat.' And went out. The master said: 'The Yellow River clears once in three thousand years.' Seeing a monk approach, the master closed the door. The monk knocked. The master said: 'Who is it?' He said: 'A lion's cub.' The master then opened the door. The monk bowed. The master rode on the monk's neck and said: 'You beast, where have you been?' Xuefeng asked: 'What was the meaning of Nanquan cutting the cat?' The master struck him and drove him off, then called him and said: 'Do you understand?' Feng said: 'I do not.' The master said: 'With such grandmotherly kindness as mine, you still do not understand.' A monk asked: 'How far apart are ordinary and sage?' The master shouted. When the master fell ill, a monk asked: 'Is there still one who is not ill?' The master said: 'There is.' [The monk] said: 'What is the one who is not ill?' The master said: 'Oh, oh.' The master then told the assembly: 'Grasping at emptiness and chasing echoes wearies your spirit. When the dream is awakened you know it was not so — what matter is there after all?' Having spoken, he sat at ease and passed away.

即唐咸通六年十二月三日也。諡見性禪師。

It was the third day of the twelfth month of the sixth year of Xiantong of the Tang. He was given the posthumous title Chan Master Jianxing, Seeing the Nature.

洪州泐潭寶峰和尚

The Reverend Baofeng of Letan in Hongzhou

新到參。師問。其中事即易道。不落其中事始終難道。曰。某甲在途中時。便知有此一問。師曰。更與二十年行腳。也不較多。曰。莫不契和尚意麼。師曰。苦瓜那堪待客。問僧。古人有一路接後進初心。汝還知否。曰。請師指出古人一路。師曰。恁麼則闍黎知了也。曰。頭上更安頭。師曰。寶峰不合問仁者。曰。問又何妨。師曰。這裡不曾有人亂說道理。出去。巖頭僧來參。師竪起拂子曰。落在此機底人。未具眼在。僧擬近前。師曰。恰落在此機。僧回舉似巖頭。頭曰。我當時若見。奪卻拂子。看他作麼生。師聞乃曰。我竪起拂子從伊奪。總不將物時又作麼生。巖頭聞得。又曰。無星秤子。有甚辨處。

A newcomer came to call. The master said: 'The matter within it is easy to speak of; the matter that does not fall within it is hard to speak of from beginning to end.' [The newcomer] said: 'While I was on the road, I already knew there would be this question.' The master said: 'Another twenty years of pilgrimage would not be much more.' [The newcomer] said: 'Does it not accord with the master's meaning?' The master said: 'How can a bitter melon serve a guest?' He asked a monk: 'The ancients had a road to receive later students and beginners — do you know it?' [The monk] said: 'Please, master, point out the ancients' road.' The master said: 'Then you know it, Acharya.' [The monk] said: 'Adding a head on top of a head.' The master said: 'Baofeng should not have asked you.' [The monk] said: 'What harm is there in asking?' The master said: 'No one here has ever spoken recklessly of principle. Get out.' A monk from Yantou's place came to call. The master raised his whisk and said: 'Anyone who falls into this device does not yet have the eye.' The monk was about to come forward. The master said: 'He has just fallen into this device.' The monk went back and told Yantou. Tou said: 'If I had seen it at the time, I would have snatched the whisk away and seen what he did.' The master heard of this and said: 'I raise the whisk for him to snatch. What about when he holds nothing at all?' Yantou heard of this too and said: 'A scale with no stars — what can it weigh?'

青原下五世

Fifth generation below Qingyuan

德山鑒禪師法嗣

Heirs of Chan Master Jian of Deshan

鄂州巖頭全奯禪師

Chan Master Quantuo of Yantou in Ezhou

泉州柯氏子。少禮青原誼公。落髮往長安寶壽寺。稟戒習經律諸部。優遊禪苑。與雪峰．欽山為友。自杭州大慈山邐迤造於臨濟。屬濟歸寂。乃謁仰山。才入門。提起坐具曰。和尚。仰山取拂子擬舉。師曰。不妨好手。後參德山。執坐具上法堂瞻視。山曰。作麼。師便喝。山曰。老僧過在甚麼處。師曰。兩重公案。乃下參堂。山曰。這箇阿師稍似箇行腳人。至來日上問訊。山曰。闍黎是昨日新到否。曰。是。山曰。甚麼處學得這虗頭來。師曰。全奯終不自謾。山曰。他後不得孤負老僧。一日。參德山。方跨門便問。是凡是聖。山便喝。師禮拜。有人舉似洞山。山曰。若不是奯公。大難承當。師曰。洞山老人不識好惡。錯下名言。我當時一手擡。一手搦。雪峰在德山作飯頭。一日飯遲。德山擎缽下法堂。峰曬飯巾次。見德山乃曰。鐘未鳴。鼓未響。拓缽向甚麼處去。德山便歸方丈。峰舉似師。師曰。大小德山未會末後句在。山聞。令侍者喚師去。問。汝不肯老僧那。師密啟其意。山乃休。明日陞堂。果與尋常不同。師至僧堂前。拊掌大笑曰。且喜堂頭老漢會末後句。他後天下人不奈伊何。雖然。也秖得三年活(山果三年後示滅)。一日。與雪峰．欽山聚話。峰驀指一椀水。欽曰。水清月現。峰曰。水清月不現。師踢卻水碗而去。師與雪峰同辭德山。山問。甚麼處去。師曰。暫辭和尚下山去。曰。子他後作麼生。師曰。不忘。曰。子憑何有此說。師曰。豈不聞。智過於師。方堪傳受。智與師齊。減師半德。曰。如是如是。當善護持。二士禮拜而退。師住鄂州巖頭。值沙汰。於湖邊作渡子。兩岸各掛一板。有人過渡。打板一下。師曰。阿誰。或曰。要過那邊去。師乃舞棹迎之。一日。因一婆抱一孩兒來。乃曰。呈橈舞棹即不問。且道婆手中兒甚處得來。師便打。婆曰。婆生七子。六箇不遇知音。秖這一箇。

He was a son of the Ke family of Quanzhou. In his youth he paid reverence to Duke Yi of Qingyuan, and after shaving his head he went to the Baoshou Monastery in Chang'an, received the precepts, and studied the several divisions of sutra and vinaya, roaming at ease in the Chan groves. He was a friend of Xuefeng and Qinshan. From Mount Daci in Hangzhou he made his way to Linji, but arrived after Linji had already passed into stillness, so he paid homage to Yangshan. As soon as he entered the gate he lifted his sitting cloth and said: 'Master!' Yangshan picked up his whisk as if to raise it. The master said: 'You are indeed a skilled hand.' Later he called on Deshan. Holding his sitting cloth, he went up to the dharma hall and looked around. Shan said: 'What are you doing?' The master shouted. Shan said: 'Where is this old monk's fault?' The master said: 'A double public case.' He then went down to the assembly hall. Shan said: 'This teacher is rather like a pilgrim.' The next day he went up to greet him. Shan said: 'Are you the newcomer of yesterday, Acharya?' He said: 'Yes.' Shan said: 'Where did you learn this empty-headedness?' The master said: 'Quantuo never deceives himself.' Shan said: 'Do not fail this old monk in the future.' One day he called on Deshan, and as soon as he crossed the threshold he asked: 'Ordinary or sage?' Shan shouted. The master bowed. Someone brought this up to Dongshan. Shan said: 'Were it not for Master Tuo, it would be very hard to bear.' The master said: 'Old man Dongshan does not know good from bad and makes wrong pronouncements. At the time I lifted with one hand and grasped with the other.' Xuefeng was the cook at Deshan's place. One day the meal was late, and Deshan came down to the dharma hall holding his bowl. Feng was spreading out the rice cloth, and seeing Deshan he said: 'The bell has not sounded and the drum has not been struck — where are you taking your bowl?' Deshan then returned to the abbot's quarters. Feng told the master. The master said: 'Deshan, great or small, has not understood the last phrase.' Shan heard of it, had an attendant call the master, and asked: 'Do you not agree with this old monk?' The master secretly told him his meaning, and Shan then let it rest. The next day he ascended the hall, and indeed it was different from usual. The master went to the front of the monks' hall, clapped his hands, and laughed aloud: 'I am delighted that the old man at the head of the hall understands the last phrase. In the future no one under heaven will be able to do anything with him. Even so, he has only three more years to live.' (Deshan did indeed pass away three years later.) One day he was gathered in conversation with Xuefeng and Qinshan. Feng suddenly pointed at a bowl of water. Qin said: 'When the water is clear the moon appears.' Feng said: 'When the water is clear the moon does not appear.' The master kicked over the water bowl and left. The master and Xuefeng took leave of Deshan together. Shan asked: 'Where are you going?' The master said: 'We take leave of the master for a while and go down the mountain.' [Shan] said: 'What will you do afterward?' The master said: 'We will not forget.' [Shan] said: 'On what basis do you say this?' The master said: 'Have you not heard: only when wisdom surpasses the teacher's can one receive the transmission; when wisdom equals the teacher's, one halves the teacher's virtue.' [Shan] said: 'So it is, so it is. You should guard it well.' The two bowed and withdrew. The master resided at Yantou in Ezhou. When the persecution came, he worked as a ferryman on the lake. He hung a board on each shore. When someone wanted to cross he struck the board once. The master said: 'Who is it?' Or [the person] said: 'I want to go to the other shore.' The master then danced his oar to welcome him. One day an old woman came carrying a child and said: 'Presenting the oar and dancing it I do not ask about. But tell me, where did the old woman get the child in her arms?' The master struck her. The old woman said: 'The old woman has borne seven children; six never met one who knew the tune. Only this one

也不消得。便拋向水中。師後庵於洞庭臥龍山。徒侶臻萃。僧問。無師還有出身處也無。師曰。聲前古毳爛。問。堂堂來時如何。師曰。刺破眼。上堂。吾甞究涅槃經七八年。覩三兩段義似衲僧說話。又曰。休。休。時有一僧出禮拜。請師舉。師曰。吾教意如【圖：X80p0144_01.gif】

(Continuing:) 'is not worth keeping either.' She threw it into the water. The master later made a hut on Wolong Mountain by Lake Dongting, and students gathered in crowds. A monk asked: 'Has one without a teacher still a place to come forth from?' The master said: 'Before the sound, ancient down is rotten.' [A monk] asked: 'What about when one comes in full dignity?' The master said: 'You pierce the eye.' He ascended the hall: 'I once studied the Nirvana Sutra for seven or eight years, and saw two or three passages whose meaning was like the speech of a patch-robed monk.' He also said: 'Enough, enough.' At that a monk came forward and bowed, asking the master to expound. The master said: 'The meaning of my teaching is like the character [a diagram originally stood here in the base text, now lost]

字三點。第一向東方下一點。點開諸菩薩眼。第二向西方下一點。點諸菩薩命根。第三向上方下一點。點諸菩薩頂。此是第一段義。又曰。吾教意如摩醯首羅。擘開面門。竪亞一隻眼。此是第二段義。又曰。吾教意猶如塗毒鼓。擊一聲遠近聞者皆喪。此是第三段義。時小嚴上座問。如何是塗毒皷。師以兩手按膝。亞身曰。韓信臨朝底。嚴無語。夾山下一僧到石霜。才跨門便道。不審。霜曰。不必。闍黎。僧曰。恁麼則珍重。又到師處。如前道不審。師噓一噓。僧曰。恁麼則珍重。方回步。師曰。雖是後生。亦能管帶。其僧歸。舉似夾山。山上堂曰。前日到巖頭．石霜底阿師出來。如法舉似前話。其僧舉了。山曰。大眾還會麼。眾無對。山曰。若無人道得。山僧不惜兩莖眉毛道去也。乃曰。石霜雖有殺人刀。且無活人劒。巖頭亦有殺人刀。亦有活人劍。師與羅山卜塔基。羅山中路忽曰。和尚。師回顧曰。作麼。山舉手指曰。這裡好片地。師咄曰。瓜州賣瓜漢。又行數裡歇次。山禮拜問曰。和尚豈不是三十年前在洞山而不肯洞山。師曰。是。又曰。和尚豈不是嗣德山又不肯德山。師曰。是。山曰。不肯德山即不問。祇如洞山有何虧闕。師良久曰。洞山好佛。祇是無光。山禮拜。僧問。利劍斬天下。誰是當頭者。師曰。暗。僧擬再問。師咄曰。這鈍漢出去。問。不歷古今時如何。師曰。卓朔地。曰。古今事如何。師曰。任爛。問僧。甚處來。曰。西京來。師曰。黃巢過後。還收得劒麼。曰。收得。師引頸近前曰。㘞。曰。師頭落也。師呵呵大笑。僧後到雪峰。峰問。甚處來。曰。巖頭來。峰曰。巖頭有何言句。僧舉前話。峰便打三十棒。趂出。問。二龍爭珠。誰是得者。師曰。俱錯。僧問雪峰。聲聞人見性。如夜見月。菩薩人見性。如晝見日。未審和尚見性如何。峰打拄杖三下。僧後舉前語問師。師與三摑。問。

(The master continued:) 'with three dots. The first places a dot toward the east, opening the eyes of all bodhisattvas. The second places a dot toward the west, dotting the life root of all bodhisattvas. The third places a dot above, dotting the crown of all bodhisattvas. This is the first passage of meaning.' He also said: 'The meaning of my teaching is like Maheshvara, who splits open his face and sets up a single eye. This is the second passage of meaning.' He also said: 'The meaning of my teaching is like a drum smeared with poison: strike it once, and all who hear it near or far die. This is the third passage of meaning.' At that the senior monk Xiaoyan asked: 'What is the drum smeared with poison?' The master pressed both hands on his knees, leaned his body, and said: 'What Han Xin faced at court.' Yan was speechless. A monk from under Jiashan came to Shishuang, and as soon as he crossed the threshold he said: 'Greetings.' Shuang said: 'No need, Acharya.' The monk said: 'Then take care.' He then went to the master's place and said 'Greetings' as before. The master hissed at him. The monk said: 'Then take care.' As he was turning back, the master said: 'Though he is young, he can keep himself in hand.' The monk returned and told Jiashan. Shan ascended the hall and said: 'Let the teacher who went to Yantou and Shishuang the day before yesterday come forward and relate the earlier words as is proper.' The monk related them. Shan said: 'Does the assembly understand?' The assembly had no reply. Shan said: 'If no one can speak, this mountain monk will not begrudge his two eyebrows and will speak.' He then said: 'Shishuang has the sword that kills, but no sword that gives life. Yantou has both the sword that kills and the sword that gives life.' The master and Luoshan were choosing a site for a stupa. In the middle of the road Luoshan suddenly said: 'Master.' The master turned his head and said: 'What?' Shan raised his hand and pointed, saying: 'This is a fine piece of ground.' The master spat: 'You melon-selling fellow of Guazhou.' After walking a few more li they rested, and Shan bowed and asked: 'Was the master not the one who thirty years ago was at Dongshan and did not agree with Dongshan?' The master said: 'Yes.' He also said: 'Was the master not the heir of Deshan and yet did not agree with Deshan?' The master said: 'Yes.' Shan said: 'Not agreeing with Deshan I do not ask about. What was lacking in Dongshan?' After a long pause the master said: 'Dongshan was a good Buddha, only he had no light.' Shan bowed. A monk asked: 'When a sharp sword cuts through the world, who is the one who faces it?' The master said: 'Dark.' The monk was about to ask again. The master spat: 'You dull fellow, get out.' [A monk] asked: 'What about when one does not pass through past and present?' The master said: 'Upright and bare.' [The monk] said: 'What of the matters of past and present?' The master said: 'Let them rot.' He asked a monk: 'Where have you come from?' He said: 'From the Western Capital.' The master said: 'After Huang Chao passed, did you still get a sword?' He said: 'I got one.' The master stretched out his neck and came forward, saying: 'Hey.' [The monk] said: 'The master's head has fallen.' The master laughed heartily. The monk later went to Xuefeng. Feng asked: 'Where have you come from?' He said: 'From Yantou.' Feng said: 'What words did Yantou have?' The monk brought up the earlier words. Feng gave him thirty blows and drove him out. [A monk] asked: 'In two dragons fighting over a pearl, who gets it?' The master said: 'Both are wrong.' A monk asked Xuefeng: 'For a hearer of the teaching to see the nature is like seeing the moon at night. For a bodhisattva to see the nature is like seeing the sun by day. I wonder how the master sees the nature?' Feng struck the staff three times. The monk later brought up these words and asked the master. The master gave him three slaps. He asked:

如何是三界主。師曰。汝還解吃鐵棒麼。德山一日謂師曰。我這裡有兩僧入山。住庵多時。汝去看他怎生。師遂將一斧去。見兩人在庵內坐。師乃拈起斧曰。道得也一下斧。道不得也一下斧。二人殊不顧。師擲下斧曰。作家。作家。歸。舉似德山。山曰。汝道他如何。師曰。洞山門下不道全無。若是德山門下。未夢見在。僧參。於左邊作一圓相。又於右邊作一圓相。又於中心作一圓相。欲成未成。被師以手一撥。僧無語。師便喝。出。僧欲跨門。師卻喚回。問。汝是洪州觀音來否。曰。是。師曰。祇如適來左邊一圓相作麼生。曰。是有句。師曰。右邊圓相聻。曰。是無句。師曰。中心圓相作麼生。曰。是不有不無句。師曰。祇如吾與麼又作麼生。曰。如刀畫水。師便打。瑞巖問。如何是毗盧師。師曰。道甚麼。巖再問。師曰。汝年十七八。未問弓折箭盡時如何。師曰。去。問。如何是巖中的的意。師曰。謝指示。曰。請和尚答話。師曰。珍重。問。三界競起時如何。師曰。坐卻著。曰。未審師意如何。師曰。移取廬山來。即向汝道。問。起滅不停時如何。師喝曰。是誰起滅。問。輪中不得轉時如何。師曰。澁。問。路逢猛虎時如何。師曰。拶。問。如何是道。師曰。破草鞋。與拋向湖裡著。問。萬丈井中如何得到底。師曰。吽。僧再問。師曰。腳下過也。問。古帆未掛時如何。師曰。小魚吞大魚。又僧如前問。師曰。後園驢吃草。邇後人或問佛．問法．問道．問禪者。師皆作噓聲。師甞謂眾曰。老漢去時。大吼一聲了去。唐光啟之後。中原盜起。眾皆避地。師端居晏如也。一日賊大至。責以無供饋。遂倳刃焉。師神色自若。大呌一聲而終。聲聞數十里。即光啟三年丁未四月八日也。門人後焚之。獲舍利四十九粒。眾為起塔。諡清嚴禪師。

(The monk continued his question:) 'What is the lord of the three realms?' The master said: 'Do you know how to eat an iron rod?' One day Deshan said to the master: 'I have two monks here who went into the mountains and have lived in a hut a long time. Go and see how they are.' The master then took an axe and went. He saw the two men sitting inside the hut. The master picked up the axe and said: 'Speak and you get one axe blow; do not speak and you get one axe blow.' The two paid him no attention at all. The master threw down the axe and said: 'Adepts, adepts.' He returned and told Deshan. Shan said: 'What do you say they are?' The master said: 'Under Dongshan's gate I would not say there is nothing at all. But under Deshan's gate, they have not even dreamed of it.' A monk came to call and drew a circle on the left, then a circle on the right, then a circle in the centre, and as he was about to complete it, the master brushed it aside with his hand. The monk was speechless. The master shouted, and he went out. As the monk was about to cross the threshold, the master called him back and asked: 'Have you come from Guanyin in Hongzhou?' He said: 'Yes.' The master said: 'What about the circle you made on the left just now?' He said: 'It is the phrase of existence.' The master said: 'And the circle on the right?' He said: 'It is the phrase of non-existence.' The master said: 'What about the circle in the centre?' He said: 'It is the phrase of neither existence nor non-existence.' The master said: 'And what about what I do like this?' He said: 'It is like drawing on water with a knife.' The master then struck him. Ruiyan asked: 'What is Vairocana's teacher?' The master said: 'What are you saying?' Yan asked again. The master said: 'You are seventeen or eighteen years old.' He also asked: 'What about when the bow is broken and the arrows are gone?' The master said: 'Go.' [A monk] asked: 'What is the true meaning in the cliffs?' The master said: 'Thank you for pointing it out.' [The monk] said: 'Please, master, answer.' The master said: 'Take care.' [A monk] asked: 'What about when the three realms rise up in contention?' The master said: 'Sit it down.' [The monk] said: 'I wonder what the master's meaning is?' The master said: 'Bring Mount Lu here and I will tell you.' [A monk] asked: 'What about when arising and ceasing do not stop?' The master shouted: 'Who is it that arises and ceases?' [A monk] asked: 'What about when one cannot turn in the wheel?' The master said: 'It is stuck.' [A monk] asked: 'What about meeting a fierce tiger on the road?' The master said: 'Press in.' [A monk] asked: 'What is the Way?' The master said: 'A broken straw sandal — throw it into the lake.' [A monk] asked: 'How does one reach the bottom of a ten-thousand-fathom well?' The master said: 'Hum.' The monk asked again. The master said: 'You have already passed by beneath your feet.' [A monk] asked: 'What about before the ancient sail is hoisted?' The master said: 'A small fish swallows a big fish.' Another monk asked the same as before. The master said: 'In the back garden the donkey eats grass.' After this, whenever anyone asked about Buddha, dharma, the Way, or Chan, the master made a hissing sound. The master once told the assembly: 'When this old fellow goes, he will go with one great roar.' After the Guangqi era of the Tang, bandits rose in the central plains and everyone fled the region, but the master sat at ease as always. One day the bandits arrived in force and demanded provisions he could not supply, so they stabbed him with a blade. The master's countenance was unchanged; he gave one great cry and died, and the sound was heard for several tens of li. It was the eighth day of the fourth month of the dingwei year, the third year of Guangqi. Later his disciples cremated him and obtained forty-nine relics. The assembly raised a stupa for him. He was given the posthumous title Chan Master Qingyan, Pure and Solemn.

福州雪峰義存禪師

Chan Master Yicun of Xuefeng in Fuzhou

泉州南安曾氏子。家世奉佛。師生惡葷茹。於襁褓中聞鐘梵之聲。或見幡花像設。必為之動容。年十二。從其父遊莆田玉㵎寺。見慶玄律師。遽拜曰。我師也。遂留侍焉。十七落髮。謁芙蓉常照大師。照撫而器之。後往幽州寶剎寺受戒。久歷禪會。緣契德山。唐咸通中回閩中雪峰創院。徒侶翕然。懿宗錫號真覺禪師。仍賜紫袈裟。初與巖頭至澧州鼇山鎮阻雪。頭每日祇是打睡。師一向坐禪。一日喚曰。師兄。師兄。且起來。頭曰。作甚麼。師曰。今生不著便。共文邃箇漢行腳。到處被他帶累。今日到此。又祇管打睡。頭喝曰。噇。眠去。每日床上坐。恰似七村裡土地。他時後日魔魅人家男女去在。師自點胸曰。我這裡未穩在。不敢自謾。頭曰。我將謂你他日向孤峰頂上盤結草菴。播揚大教。猶作這箇語話。師曰。我實未穩在。頭曰。你若實如此。據你見處一一通來。是處與你證明。不是處與你剗卻。師曰。我初到鹽官。見上堂舉色空義。得箇入處。頭曰。此去三十年。切忌舉著。又見洞山過水偈曰。切忌從他覓。迢迢與我疎。渠今正是我。我今不是渠。頭曰。若與麼。自救也未徹在。師又曰。後問德山。從上宗乘中事。學人還有分也無。德山打一棒曰。道甚麼。我當時如桶底脫相似。頭喝曰。你不聞道。從門入者不是家珍。師曰。他後如何即是。頭曰。他後若欲播揚大教。一一從自己𮌎襟流出。將來與我蓋天蓋地去。師於言下大悟。便作禮起。連聲呌曰。師兄。今日始是鼇山成道。師在洞山作飯頭。淘米次。山問。淘沙去米。淘米去沙。師曰。沙米一時去。山曰。大眾吃箇甚麼。師遂覆卻米盆。山曰。據子因緣。合在德山。洞山一日問師。作甚麼來。師曰。斫槽來。山曰。幾斧斫成。師曰。一斧斫成。山曰。猶是這邊事。那邊事作麼生。師曰。直得無下手處。山曰。猶是這邊事。那邊事作麼生。

He was a son of the Zeng family of Nan'an in Quanzhou. His family had venerated the Buddha for generations. From birth the master loathed meat and vegetables; in his swaddling clothes, when he heard the sound of bells and chanting, or saw banners, flowers, and images set out, he would always be moved in countenance. At twelve he went with his father to the Yujian Monastery in Putian and saw Vinaya Master Qingxuan, and at once bowed and said: 'This is my teacher.' So he stayed to serve him. At seventeen he shaved his head and paid homage to Great Master Changzhao of Furong. Zhao patted him and thought him capable. He later went to the Baocha Monastery in Youzhou to receive the precepts. He long frequented Chan assemblies, and his affinity matched Deshan. In the Xiantong era of the Tang he returned to Min and founded a cloister at Xuefeng, and students gathered in swarms. Emperor Yizong bestowed on him the title Chan Master Zhenjue, and also granted him a purple robe. At first he and Yantou came to Mount Aoshan in Lizhou, where they were held up by snow. Tou spent every day just sleeping, while the master sat in meditation all the time. One day he called out: 'Brother, brother, get up for now.' Tou said: 'What for?' The master said: 'In this life I have had no luck, travelling on pilgrimage with this fellow Wen Sui; everywhere I am dragged down by him. Now we have come here, and he does nothing but sleep.' Tou shouted: 'Gorge yourself and go to sleep. Sitting on your bed every day, you are just like a local earth god of a seven-house village; in days to come you will haunt the men and women of people's families.' The master pointed at his own chest and said: 'Here I am not yet steady, and I dare not deceive myself.' Tou said: 'I thought that one day you would coil up a thatched hut on a lone peak's summit and spread the great teaching — and you still talk like this.' The master said: 'I am truly not yet steady.' Tou said: 'If it is truly so with you, then bring out your understanding point by point. Where you are right I will certify you; where you are wrong I will cut it away for you.' The master said: 'When I first went to Yanguan, I heard him ascend the hall and bring up the meaning of form and emptiness, and I got a place to enter.' Tou said: 'For the next thirty years, by all means do not bring that up.' He also mentioned Dongshan's verse on crossing water: 'By all means do not seek it from another; the farther you go the more remote it is from me. It is precisely me now, but I am not it.' Tou said: 'If it is like that, you have not even saved yourself.' The master also said: 'Later I asked Deshan: 'In the patriarchal teaching handed down from above, has a student any share?' Deshan gave me a blow with his staff and said: 'What are you saying?' At that time I felt as if a bucket's bottom had dropped out.' Tou shouted: 'Have you not heard it said: what enters through the gate is not the family treasure?' The master said: 'What then is right afterward?' Tou said: 'If afterward you wish to spread the great teaching, let it all flow out from your own breast, and come and cover heaven and earth for me.' (The base text has an uncommon character with the flesh radical for the word rendered 'breast'; it is translated as 'breast'.) At these words the master was greatly awakened. He bowed and rose, and cried out again and again: 'Brother, only today is the Way accomplished at Aoshan.' The master was the cook at Dongshan's place. Once, while washing rice, Shan asked: 'Do you wash away the sand and keep the rice, or wash away the rice and keep the sand?' The master said: 'Sand and rice go away at once.' Shan said: 'What will the assembly eat?' The master then overturned the rice basin. Shan said: 'Judging by your conditions, you belong at Deshan.' One day Dongshan asked the master: 'What have you been doing?' The master said: 'I have been cutting a trough.' Shan said: 'How many axe blows did it take to cut it out?' The master said: 'One axe blow cut it out.' Shan said: 'That is still the matter on this side. What is the matter on that side?' The master said: 'It reaches the point where there is no place to put the hand.' Shan said: 'That is still the matter on this side. What is the matter on that side?'

師休去(汾陽代雲。某甲早困也)。師辭洞山。山曰。子甚處去。師曰。歸嶺中去。山曰。當時從甚麼路出。師曰。從飛猿嶺出。山曰。今迴向甚麼路去。師曰。從飛猿嶺去。山曰。有一人不從飛猿嶺去。子還識麼。師曰。不識。山曰。為甚麼不識。師曰。他無面目。山曰。子既不識。爭知無面目。師無對。住後。僧問。和尚見德山。得箇甚麼。便休去。師曰。我空手去。空手歸。問。祖意教意。是同是別。師曰。雷聲震地。室內不聞。又曰。闍黎行腳。為甚麼事。問。我眼本正。因師故邪時如何。師曰。迷逢達磨。曰。我眼何在。師曰。得不從師。問。剃髮染衣。受佛依蔭。為甚麼不許認佛。師曰。好事不如無。師問座主。如是兩字盡是科文。作麼生是本文。主無對(五雲代雲。更分三段著)。問。如何是佛。師曰。寐語作甚麼。問。如何是覿面事。師曰。千里未是遠。問。如何是大人相。師曰。瞻仰即有分。問。文殊與維摩對談何事。師曰。義墮也。問。寂然無依時如何。師曰。猶是病。曰。轉後如何。師曰。船子下揚州。問。承古有言。師便作臥勢。良久起曰。問甚麼。僧再舉。師曰。虗生浪死漢。問。箭頭露鋒時如何。師曰。好手不中的。曰。盡眼沒標的時如何。師曰。不妨隨分好手。問。古人道。路逢達道人。不將語默對。未審將甚麼對。師曰。吃茶去。問僧。甚處來。曰。神光來。師曰。晝喚作日光。夜喚作火光。作麼生是神光。僧無對。師自代曰。日光火光。棲典座問。古人有言。知有佛向上事。方有語話分。如何是語話。師把住曰。道。道。棲無對。師遂蹋倒。棲當下汗流。問僧。甚處來。曰。近離浙中。師曰。船來陸來。曰。二途俱不涉。師曰。爭得到這裡。曰。有甚麼隔礙。師便打。問。古人道。覿面相呈時如何。師曰。是。曰。如何是覿面相呈。師曰。蒼天。蒼天。師謂眾曰。

(Dongshan continued his question. The master had no reply,) and the master gave up. (Fenyang spoke in his place: 'I was already tired long ago.') The master took leave of Dongshan. Shan said: 'Where are you going?' The master said: 'I am returning to the ranges.' Shan said: 'By what road did you come out at the time?' The master said: 'I came out by the Flying Ape Ridge.' Shan said: 'By what road will you go back now?' The master said: 'I will go by the Flying Ape Ridge.' Shan said: 'There is one who does not go by the Flying Ape Ridge — do you know him?' The master said: 'I do not.' Shan said: 'Why do you not?' The master said: 'He has no face.' Shan said: 'Since you do not know him, how do you know he has no face?' The master had no reply. After he had taken up residence, a monk asked: 'What did the master get from seeing Deshan, that he then gave up?' The master said: 'I went empty-handed and returned empty-handed.' [A monk] asked: 'Are the patriarch's meaning and the teaching's meaning the same or different?' The master said: 'The thunder's sound shakes the earth, yet within the room it is not heard.' He also said: 'Acharya, what are you on pilgrimage for?' [A monk] asked: 'What about when my eye is originally correct but has gone wrong because of a teacher?' The master said: 'Deluded, you meet Bodhidharma.' [The monk] said: 'Where is my eye?' The master said: 'You got it not from a teacher.' [A monk] asked: 'Shaving the head and dyeing the robe, receiving the Buddha's shade — why is one not allowed to acknowledge the Buddha?' The master said: 'A good thing is not as good as nothing.' The master asked a lecturer: 'The two words 'thus' are all section headings. What is the main text?' The lecturer had no reply. (Wuyun spoke in his place: 'Divide it into three more sections.') [A monk] asked: 'What is the Buddha?' The master said: 'Why talk in your sleep?' [A monk] asked: 'What is the matter face to face?' The master said: 'A thousand li is not yet far.' [A monk] asked: 'What is the mark of a great man?' The master said: 'To look up at him is to have a share.' [A monk] asked: 'What did Manjushri and Vimalakirti talk about face to face?' The master said: 'The meaning has fallen.' [A monk] asked: 'What about when one is still and without reliance?' The master said: 'That is still a sickness.' [The monk] said: 'And after turning?' The master said: 'The boatman goes down to Yangzhou.' [A monk] asked: 'I have heard the ancients had words.' The master then lay down, and after a long while rose and said: 'What are you asking?' The monk brought it up again. The master said: 'A fellow who lives in vain and dies in vain.' [A monk] asked: 'What about when the arrow's head shows its point?' The master said: 'A skilled hand does not hit the mark.' [The monk] said: 'What about when the eye is all used up and there is no target?' The master said: 'He is still a skilled hand in his own measure.' [A monk] asked: 'The ancients said: meeting a man of the Way on the road, do not greet him with speech or silence. I wonder with what one greets him?' The master said: 'Go drink tea.' He asked a monk: 'Where have you come from?' He said: 'From Shenguang.' The master said: 'By day it is called sunlight, by night it is called firelight. What is divine light?' The monk had no reply. The master answered for him: 'Sunlight and firelight.' The refectory director Qi asked: 'The ancients had a saying: only when one knows the matter above the Buddha has one a share in speech. What is speech?' The master seized him and said: 'Speak, speak.' Qi had no reply. The master then pushed him over. Qi broke into a sweat on the spot. He asked a monk: 'Where have you come from?' He said: 'I have just left the Zhe region.' The master said: 'By boat or by land?' He said: 'I have taken neither route.' The master said: 'How did you get here then?' He said: 'What barrier is there?' The master then struck him. [A monk] asked: 'The ancients said: what about when it is presented face to face?' The master said: 'Yes.' [The monk] said: 'What is presenting it face to face?' The master said: 'O heaven, O heaven.' The master told the assembly:

此箇水牯牛年多少。眾皆無對。師自代曰。七十九也。僧曰。和尚為甚麼作水牯牛去。師曰。有甚麼罪過。問僧。甚處去。曰。禮拜徑山和尚去。師曰。徑山若問汝。此間佛法如何。汝作麼生祇對。曰。待問即道。師便打。後舉問鏡清。這僧過在甚麼處。清曰。問得徑山徹困。師曰。徑山在浙中因甚麼問得徹困。清曰。不見道遠問近對。師曰。如是。如是。一日謂長慶曰。吾見溈山問仰山。從上諸聖向甚麼處去。他道或在天上。或在人間。汝道仰山意作麼生。慶曰。若問諸聖出沒處。恁麼道即不可。師曰。汝渾不肯。忽有人問。汝作麼生道。慶曰。但道錯。師曰。是汝不錯。慶曰。何異於錯。問僧。甚處來。曰。江西。師曰。與此間相去多少。曰。不遙。師竪起拂子曰。還隔這箇麼。曰。若隔這箇。即遙去也。師便打出。問。學人乍入叢林。乞師指箇入路。師曰。寧自碎身如微塵。終不敢瞎卻一僧眼。問。四十九年後事即不問。四十九年前事如何。師以拂子驀口打。僧辭去。參靈雲。問。佛未出世時如何。雲舉拂子。曰。出世後如何。雲亦舉拂子。其僧卻回。師曰。返太速乎。曰。某甲到彼。問佛法不契乃回。師曰。汝問甚麼事。僧舉前話。師曰。汝問。我為汝道。僧便問。佛未出世時如何。師舉起拂子。曰。出世後如何。師放下拂子。僧禮拜。師便打(後僧舉問玄沙。沙雲。汝欲會麼。我與汝說箇喻。如人賣一片園。東西南北一時結契了也。中心樹子猶屬我在。崇壽稠雲。為當打伊解處。別有道理)。師舉。六祖道。不是風動。不是幡動。仁者心動。乃曰。大小祖師。龍頭蛇尾。好與二十拄杖。時太原孚上座侍立。不覺齩齒。師曰。我適來恁麼道。也好吃二十拄杖。師行腳時參烏石觀和尚。才敲門。石問。誰。師曰。鳳凰兒。石曰。來作麼。師曰。來啗老觀。石便開門搊住曰。道。道。師擬議。石拓開。

(The master continued:) 'How old is this water buffalo?' The assembly all had no reply. The master answered for them: 'Seventy-nine.' A monk said: 'Why has the master become a water buffalo?' The master said: 'What offence is there in it?' He asked a monk: 'Where are you going?' He said: 'To bow to the master of Jingshan.' The master said: 'If Jingshan asks you how the Buddha-dharma is here, how will you answer?' He said: 'I will speak when he asks.' The master then struck him. Later he brought this up and asked Jingqing: 'Where was this monk's fault?' Qing said: 'He asked until Jingshan was exhausted.' The master said: 'Jingshan is in the Zhe region — how could he be asked until exhausted?' Qing said: 'Have you not heard it said: asked from afar, answered close at hand?' The master said: 'So it is, so it is.' One day he said to Changqing: 'I saw Weishan ask Yangshan where all the sages from of old go. He said: 'Some are in heaven, some among men.' What do you say Yangshan's meaning was?' Qing said: 'If he had been asked where the sages come and go, that answer would not do.' The master said: 'You do not agree at all. Suppose someone asked you, how would you answer?' Qing said: 'I would just say: wrong.' The master said: 'Then you are not wrong.' Qing said: 'How is that different from wrong?' He asked a monk: 'Where have you come from?' He said: 'Jiangxi.' The master said: 'How far is that from here?' He said: 'Not far.' The master raised his whisk and said: 'Is this in between?' He said: 'If that were in between, then it would be far.' The master then drove him out with blows. [A monk] asked: 'The student has just entered the monastery; I beg the master to point out a way in.' The master said: 'I would rather shatter my own body into dust than blind a single monk's eye.' [A monk] asked: 'The matter after forty-nine years I do not ask about. What is the matter before the forty-nine years?' The master struck him on the mouth with his whisk. A monk took his leave and went to call on Lingyun. He asked: 'What was it like before the Buddha appeared in the world?' Yun raised his whisk. [The monk] said: 'And after he appeared?' Yun again raised his whisk. The monk then went back. The master said: 'You have returned rather quickly.' [The monk] said: 'When I got there, I asked about the Buddha-dharma and it did not match, so I came back.' The master said: 'What did you ask?' The monk brought up the earlier words. The master said: 'You ask, and I will tell you.' The monk then asked: 'What was it like before the Buddha appeared in the world?' The master raised his whisk. [The monk] said: 'And after he appeared?' The master lowered his whisk. The monk bowed. The master then struck him. (Later the monk brought this up and asked Xuansha. Sha said: 'Do you want to understand? I will give you a simile. It is like a man selling a piece of garden land: east, west, south, and north are all deeded over at once, but the tree in the middle still belongs to me.' Chongshou Chou said: 'Was it because he struck his point of understanding, or is there another principle?') The master brought up the Sixth Patriarch's words: 'It is not the wind that moves, it is not the banner that moves; it is the benevolent one's mind that moves.' He then said: 'The patriarch, great or small, has a dragon's head and a snake's tail; he deserves twenty blows of the staff.' At the time the senior monk Fu of Taiyuan was standing in attendance, and he unconsciously gnashed his teeth. The master said: 'My saying that just now also deserves twenty blows of the staff.' While on pilgrimage the master called on the monk Wushi Guan, and as soon as he knocked at the door, Shi asked: 'Who is it?' The master said: 'A phoenix chick.' Shi said: 'What have you come for?' The master said: 'I have come to eat up old Guan.' Shi then opened the door, seized him, and said: 'Speak, speak.' As the master hesitated, Shi pushed him away

閉卻門。師住後示眾曰。我當時若入得老觀門。你這一隊噇酒糟漢向甚麼處摸索。師問慧全。汝得入處作麼生。全曰。共和尚商量了。師曰。甚麼處商量。曰。甚麼處去來。師曰。汝得入處又作麼生。全無對。師便打。全坦問。平田淺草。麈鹿成群。如何射得麈中主。師喚全坦。坦應諾。師曰。吃茶去。問僧。甚處來。曰。溈山來。師曰。溈山有何言句。曰。某甲曾問如何是祖師西來意。溈山據坐。師曰。汝肯他否。曰。某甲不肯他。師曰。溈山古佛。汝速去懺悔(玄沙雲。山頭老漢蹉過溈山也)。閩王問曰。擬欲葢一所佛殿去時如何。師曰。大王何不葢取一所空王殿。曰。請師樣子。師展兩手(雲門雲。一舉四十九)。僧問。學人道不得處。請師道。師曰。我為法惜人。師舉拂子示一僧。其僧便出去(長慶舉似王延彬大傅了。乃曰。此僧合喚轉與一頓棒。王曰。和尚是甚麼心行。曰。幾放過)。師問長慶。古人道前三三。後三三。意作麼生。慶便出去(鵞湖別雲。喏)。問僧。甚處來。曰。藍田來。師曰。何不入草(長慶雲。險)。上堂。南山有一條鼈鼻蛇。汝等諸人切須好看。長慶出曰。今日堂中大有人喪身失命。雲門以拄杖攛向師前。作怕勢。有僧舉似玄沙。沙曰。須是稜兄始得。然雖如是。我即不然。曰。和尚作麼生。沙曰。用南山作麼。一日。有兩僧來。師以手拓庵門。放身出曰。是甚麼。僧亦曰。是甚麼。師低頭歸庵。僧辭去。師問。甚麼處去。曰。湖南。師曰。我有箇同行住巖頭。附汝一書去。書曰。某書上師兄。某一自鼇山成道後。迄至於今。飽不飢。同參某書上。僧到巖頭問。甚麼處來。曰。雪峰來。有書達和尚。頭接了。乃問僧。別有何言句。僧遂舉前話。頭曰。他道甚麼。曰。他無語低頭歸庵。頭曰。噫。我當初悔不向伊道末後句。若向伊道。天下人不奈雪老何。僧至夏末。

(Continuing:) 'and closed the door. After the master had taken up residence he addressed the assembly: 'If I had got in through old Guan's door at the time, you bunch of wine-dregs-guzzling fellows would have nothing to grope for.' The master asked Huiquan: 'What was your place of entry?' Quan said: 'I discussed it with the master.' The master said: 'Where did you discuss it?' [Quan] said: 'Where have you been?' The master said: 'And what was your place of entry?' Quan had no reply. The master then struck him. Quantan asked: 'In the level fields and shallow grass the deer herd together. How does one shoot the lord among the deer?' The master called: 'Quantan.' Tan answered. The master said: 'Go drink tea.' He asked a monk: 'Where have you come from?' He said: 'From Weishan.' The master said: 'What words did Weishan have?' He said: 'I once asked what the meaning of the patriarch's coming from the West was, and Weishan sat up straight in his seat.' The master said: 'Do you agree with him?' He said: 'I do not agree with him.' The master said: 'Weishan is an ancient Buddha. Go quickly and repent.' (Xuansha said: 'The old man of the mountain missed Weishan.') The king of Min asked: 'If I were to build a Buddha hall, how would that be?' The master said: 'Why does Your Majesty not build a hall of the King of Emptiness?' [The king] said: 'Please, master, give me the plan.' The master spread out both hands. (Yunmen said: 'One gesture and forty-nine.') A monk asked: 'At the place where the student cannot speak, please, master, speak.' The master said: 'For the sake of the dharma I begrudge the man.' The master raised his whisk and showed it to a monk, and the monk went out. (After Changqing brought this up to the Grand Tutor Wang Yanbin, he said: 'This monk should have been called back and given a beating.' The king said: 'What sort of mind is that, master?' [Qing] said: 'He let him off narrowly.') The master asked Changqing: 'The ancients said: three threes in front, three threes behind. What does that mean?' Qing then went out. (Ehu said differently: 'Yes.') He asked a monk: 'Where have you come from?' He said: 'From Lantian.' The master said: 'Why did you not enter the grass?' (Changqing said: 'Danger.') He ascended the hall: 'On the southern mountain there is a soft-shelled turtle-nosed snake. You people must all look well at it.' Changqing came forward and said: 'Today there are many in the hall who have lost their bodies and their lives.' Yunmen poked his staff toward the master and made a gesture of fear. A monk brought this up to Xuansha. Sha said: 'It must be brother Leng and no one else. Yet even so, I am not like that.' [The monk] said: 'How is the master?' Sha said: 'What use is the southern mountain?' One day two monks came. The master pushed open the hut door with his hand, let his body out, and said: 'What is this?' The monk also said: 'What is this?' The master lowered his head and went back into the hut. The monk took his leave. The master asked: 'Where are you going?' He said: 'Hunan.' The master said: 'I have a fellow traveller staying at Yantou; I will send a letter with you.' The letter said: 'So-and-so writes to his brother. Since the day the Way was accomplished at Aoshan, until now I have been full and not hungry. Your fellow student so-and-so writes this.' The monk arrived at Yantou, who asked: 'Where have you come from?' He said: 'From Xuefeng. I have a letter to deliver to the master.' Tou took it and then asked the monk: 'Have you any other words?' The monk then brought up the earlier words. Tou said: 'What did he say?' He said: 'He said nothing; he lowered his head and went back into the hut.' Tou said: 'Ah. I regret that at the time I did not tell him the last phrase. If I had told him, no one under heaven could have done anything with old Xue.' At the end of the summer the monk

請益前話。頭曰。何不早問。曰。未敢容易。頭曰。雪峰雖與我同條生。不與我同條死。要識末後句。祇這是。上堂。盡大地撮來如粟米粒大。拋向面前。漆桶不會打鼓。普請看(長慶問雲門曰。雪峰與麼道。還有出頭不得處麼。門曰。有。曰。作麼生。門曰。不可總作野狐精見解。文曰。狼籍不少)。問僧。甚麼處去。曰。識得即知去處。師曰。你是了事人。亂走作麼。曰。和尚莫塗汙人好。師曰。我即不塗汙你。古人吹布毛作麼生。與我說來看。曰。殘羹餿飯已有人吃了。師休去。有一僧在山下卓庵多年。不剃頭。畜一長柄杓。溪邊舀水。時有僧問。如何是祖師西來意。主曰。溪深杓柄長。師聞得。乃曰。也甚奇怪。一日。將剃刀同侍者去訪。才相見便舉前話。問。是庵主語否。主曰。是。師曰。若道得。即不剃你頭。主便洗頭。胡跪師前。師即與剃卻。師領徒南遊。時黃涅槃預知師至。搘䇿前迎。抵蘇溪邂逅。師問。近離何處。槃曰。闢支巖。師曰。巖中還有主麼。槃以竹䇿敲師轎。師乃出轎相見。槃曰。曾郎萬福。師遽展丈夫拜。槃作女人拜。師曰。莫是女人麼。槃又設兩拜。遂以竹䇿畫地。右繞師轎三匝。師曰。某甲三界內人。你三界外人。你前去。某甲後來。槃回。師隨至。止囊山憩數日。槃供事隨行徒眾。一無所缺。上堂。此事如一片田地相似。一任諸人耕種。無有不承此恩力者。玄沙曰。且作麼生是這田地。師曰。看。沙曰。是即是。某甲不與麼。師曰。你作麼生。沙曰。祇是人人底。三聖問。透網金鱗。以何為食。師曰。待汝出網來向汝道。聖曰。一千五百人善知識。話頭也不識。師曰。老僧住持事繁。上堂。盡大地是箇解脫門。把手拽伊不肯入。時一僧出曰。和尚怪某甲不得。又一僧曰。用入作甚麼。師便打。玄沙謂師曰。某甲如今大用去。和尚作麼生。師將三箇木毬一時拋出。

(The monk continued) asking for instruction on the earlier words. Tou said: 'Why did you not ask earlier?' [The monk] said: 'I did not dare to be casual about it.' Tou said: 'Though Xuefeng and I were born on the same branch, we did not die on the same branch. If you want to know the last phrase, just this is it.' He ascended the hall: 'Gather up the whole great earth and it is the size of a millet grain; throw it before their faces. The lacquer buckets do not understand — beat the drum and let everyone look.' (Changqing asked Yunmen: 'With Xuefeng speaking like this, is there still a place he cannot get out of?' Men said: 'There is.' [Qing] said: 'How?' Men said: 'He cannot always be making wild-fox views.' He also said: 'The mess is not small.') He asked a monk: 'Where are you going?' [The monk] said: 'When I recognize it, I will know where to go.' The master said: 'You are a man who has settled the matter — what are you wandering about for?' [The monk] said: 'Master, do not smear a man.' The master said: 'I am not smearing you. The ancients blew on a cloth wisp — how was that? Tell me and let me see.' [The monk] said: 'Someone has already eaten the leftover soup and sour rice.' The master let it rest. There was a monk who had set up a hut at the foot of the mountain for many years; he did not shave his head, and he kept a long-handled ladle to scoop water at the stream. At the time a monk asked him: 'What is the meaning of the patriarch's coming from the West?' The hut master said: 'The stream is deep and the ladle's handle is long.' The master heard of it and said: 'That is very strange.' One day he took his razor and went with an attendant to visit him. As soon as they met he brought up the earlier words and asked: 'Did the hut master say that?' The master said: 'Yes.' The old master said: 'If you can speak, I will not shave your head.' The hut master then washed his head and knelt on both knees before the master. The master at once shaved him. The master led his students on a southern tour. At the time Huang Niepan knew in advance that the master was coming, and propped himself up on a staff to go out and meet him; they met by chance at Suxi. The master asked: 'Where have you just come from?' Pan said: 'Pratyekabuddha Rock.' The master said: 'Is there a master in the rock?' Pan struck the master's sedan chair with his bamboo staff. The master then got out of the chair to meet him. Pan said: 'Ten thousand blessings to you, Master Zeng.' The master at once made the bow of a husband. Pan made the bow of a woman. The master said: 'Are you not a woman?' Pan made two more bows, then drew on the ground with his bamboo staff and walked three times around the master's chair to the right. The master said: 'I am a man within the three realms; you are a man outside the three realms. You go ahead, I will come after.' Pan returned. The master followed him and stopped at Mount Nang to rest for several days. Pan provided for the followers accompanying him, and nothing was lacking. He ascended the hall: 'This matter is like a piece of land: let everyone plough and plant it as they please, and there is no one who does not receive the power of this grace.' Xuansha said: 'Tell me, what is this land?' The master said: 'Look.' Sha said: 'That is so, but I am not like that.' The master said: 'How are you?' Sha said: 'It is simply everyone's.' Sansheng asked: 'What does a golden-scaled fish that has leaped through the net eat?' The master said: 'Wait until you are out of the net and I will tell you.' Sheng said: 'A good friend of fifteen hundred people, and he does not even know a topic of conversation.' The master said: 'This old monk has much to do in running the monastery.' He ascended the hall: 'The whole great earth is a gate of liberation, and if you grab people by the hand and pull them they still will not enter.' At that a monk came forward and said: 'The master cannot blame me.' Another monk said: 'What is the use of entering?' The master then struck him. Xuansha said to the master: 'Now I will make great use of it — how about the master?' The master threw out three wooden balls all at once.